Deuteronomy 32:48—34:12
With the Song of Witness the treaty pattern in Deuteronomy comes to an end. The two remaining chapters are concerned with the death of Moses. Chapter 33 records his blessing of the tribes of Israel, and c. 34 his mysterious death. The section ends with a reflection, by some other writer, on Moses' unparalleled greatness (34:10-12). However, these chapters are more than “simply a supplement to record the end of Moses,”1 a tailpiece to round off the story and satisfy curiosity about what became of the great leader. It is difficult to resist the conclusion that, besides recounting the death of Moses, these chapters see it as holding significance for the covenant as a whole. It has been maintained that Deuteronomy embodies the covenant between God and Israel renewed in the plains of Moab in view of the impending death of Moses. If this be true, it follows that the death of Moses is tantamount to the activation of the covenant.
The decease of one leader and the succession of his appointed heir, Joshua, is the proof of the nation's fidelity to its word. The inclusion of the ritual for the ratification of the covenant (c. 27), the charging of Joshua (31:1-8, 14-23), and many features of cc. 33—34 seem to support this view. Hence the Blessing of Moses and the account of his death, while completing the biography of a great man of God, also have direct covenantal significance.
A. THE BLESSING OF MOSES, 32:48—33:29
1. The Impending Death of Moses (32:48-52)
The departure of Moses was more imminent than had yet been realized. That selfsame day (48) he was summoned to Mount Nebo to die. This mountain Abarim, unto Mount Nebo (49) is better translated “this mountain of the Abarim, Mount Nebo” (RSV). Abarim probably means “the mountain of the borderlands” and denotes a range of which Nebo is the highest peak.2 Moses will not die, however, before he views the Promised Land. If “view” has the legal sense suggested in the comments on 34:1-4, then in a legal sense Moses was receiving possession of Canaan on behalf of Israel. Nevertheless, that legal possession would not be made actual for him in a personal sense. Like his brother Aaron before him, he must die without entering Canaan (Num. 33:37-39)—and for the same reason, sin—in his case at Meribah-Kadesh (50-51; cf. 1:37). Ye sanctified me not (51) is better, “You did not revere me as holy in the midst of the people of Israel” (RSV).
2. The Blessing of Moses: Introduction (33:1-5)
The blessing of their offspring by those about to die was commonplace in many ancient societies. It was moreover important, because in nomadic societies which used writing little a spoken blessing was binding,3 having the validity of a last will and testament (cf. Gen. 27:34-38). Like Jacob before him (Gen. 49:1-27), Moses blessed the children of Israel before his death (1). The actual blessings (6-25) are placed in a framework (1-5, 26-29) which refers to Moses in the third person. Verses 1 and 4, like the narrative of his death, were evidently supplied by another hand. The blessings themselves however show every sign of being Mosaic. They allude to contemporary events (8, 9, 21), and the form of words, poetic diction, and structure require an early date.4
The claim that many of the individual blessings imply events or circumstances later than the time of Moses, e.g., 6-7, ignores the prophetic element in such blessings (cf. Luke 2:28-35). In content the blessings have a theocratic reference in contrast to the predominantly secular tone of the blessings of Jacob. They also contrast strikingly with the tone of the Song of Witness. If threat and warning are part of the covenant, blessing shall be the last word.
The verses introducing the blessings constitute a poem in praise of the greatness and goodness of the Lord (2), Israel's God, particularly for His gift of the law. He is pictured as a fiery dawn over Sinai, a common figure in the OT (Judg. 5:4; Hab. 3:3). He is attended by ten thousands of saints (holy ones), described in the last clause of 2 and v. 3. These verses are best rendered, “At his right hand proceeded the mighty ones, yea, the guardians of the peoples. All the holy ones are at thy hand, they prostrate themselves at thy feet, they carry out thy decisions.”5 The giving of the law (covenant) through Moses (4) and its ratification by the assembly of Israel (5) was the recognition of God as Israel's King.
3. Individual Blessings (33:6-25)
Blessings are now invoked on each of the tribes except Simeon, soon to be absorbed by Judah (Josh. 19:2-9). The number 12 is made up by counting Joseph as two (17). The tribes of the sons of Jacob's wives are blessed first, followed by the tribes of the sons of the handmaids.
Reuben is blessed first (6), as he was by Jacob also. The qualified “not” (Gen. 49:4) is repeated here in the prayer that the tribe will not be extinguished. The blessing of Judah (7) is difficult to interpret; it may be a prophetic prayer that God will heal the breach between Judah and the northern tribes (I Kings 12:16-20). The blessing of Levi (8-11) is a confirmation of the tribe in the role with which it had already been invested. Scattered throughout Israel at the word of Jacob (Gen. 49:5-7), Levi had been raised to the rank of priestly tribe. They were keepers of the Thummim and Urim (8), the sacred breastplate through which the will of God was revealed (see comments on Exod. 28:30). At Massah and Meribah, Levi, in the persons of Moses and Aaron, was tested and failed (Exod. 17:1-7; Deut. 6:16). Their testing of God was the exposure of their own unbelief and so also God's testing of them. Nevertheless, at the episode of the golden calf they had remained loyal to God even at the expense of disowning their brethren (9; cf. Exod. 32:26-29). Accordingly they shall teach Jacob (10), exercising the functions of the priesthood, instruction in the law and sacrifice. A prayer is offered for the work of his hands (11) and the destruction of his enemies.
Having blessed the tribe of Jacob's firstborn and the royal and priestly tribes, Moses now turns to the tribes of the sons of Rachel. Benjamin (12), the child of Jacob's old age, is blessed in terms befitting his place in his father's affections. Not only will he be secured and protected, but God himself shall dwell between his shoulders. The term dwell comes from the Hebrew word for God's dwelling among His people, while shoulders is used of the hill in Jerusalem on which the Temple was to stand (Josh. 15:8; 18:16, RSV). The meaning is that the Temple would be built within the boundaries of Benjamin.
The longest of the blessings is reserved for Joseph (13-17; cf. Gen. 49:22-26). In 13-16 material prosperity is invoked upon him. Throughout these verses read “with” instead of for. In 14, the moon is conceived as contributing to plant growth. Him that dwelt in the bush (16) is a reference to God's manifestation of himself to Moses (Exod. 3:2). Military power is the subject of 17, horns being a symbol of strength. Ephraim and Manasseh, the sons of Joseph, became the recipients of the double portion taken from Reuben, whose it was as firstborn, and given by Jacob to Joseph (Gen. 48:22).
Zebulun and Issachar share the next blessing (18-19). In Gen. 49:13, Zebulun is depicted as a seafaring tribe, while in the two following verses Issachar is pictured as following agriculture. These interests are confirmed in Zebulun's going out and in Issachar's tents (18). Both tribes are further represented as calling other people (19) to their religious festivals, at which trade would also be discussed. Treasures hid in the sand (19) probably refers to the manufacture of glass known to have taken place in the sands of Aecho.
The remaining blessings are upon the sons of Zilpah and Bilhah, the handmaids of Leah and Rachel respectively. Gad is blessed (20-21) because of his military prowess. First of all the tribes to choose an inheritance, he settled in Transjordan (Num. 32:1-5). “He chose the best of the land for himself, for there a commander's portion was reserved” (21, RSV). Although the tribe had received its own inheritance, Moses was certain that, in accordance with its word (Num. 32:6-33), it would fight alongside the other tribes until they received theirs (21 b). Dan (22) is credited with the capacity for sudden attack, demonstrated in their overthrow of Laish in Bashan, in which afterwards they settled (cf. Josh. 19:47; Judg. 18:27). Naphtali (23), whose lot was Upper Galilee, will be as favored by nature as by the blessing of the Lord. West (23) is an error. The word means “lake.” Naphtali is to “possess the lake [of Galilee] and the South” (Berk.). The final blessing is upon Asher (24), situated upon the northwest border of Israel. Prosperity is invoked upon him, in population, popularity, and wealth. To use oil upon the feet was a sign of affluence. The territory of Asher was noted for its natural wealth (cf. Gen. 49:20). In view of the exposed geographical position, strength was also promised (25). This strength would be in armaments and manpower.
These individual blessings repay study. First, they should be compared with those of Gen. 49:1-27. This comparison shows that, while some tribes remained in the grip of their weaknesses or vices (e.g., Reuben), others underwent a transformation (e.g., Levi). The blessings, however, are significant in themselves, showing, as they do, the qualities God desires in and for His people: worship (Levi), honest work (Zebulun and Issachar), selflessness (Gad), security (Benjamin), and strength (Asher). Each tribe did not have the same need, but whatever its need, God could meet it. Finally, the blessings are significant as a group in that the note of harshness and cursing, present in the blessing of Jacob, is wholly absent. It would appear that, for all the fact and propriety of the warnings and threatenings of earlier chapters, Deuteronomy is to find its final note in the blessing of God. “A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory” (Matt. 12:20; Isa. 42:3).
4. The Blessing of Moses: Conclusion (33:26-29)
The introductory verses of the blessing recall the creation of the nation at Sinai (1-5). These concluding verses look forward to the successful occupation of the land with such confidence that in the Hebrew past tenses are employed in 27-28 (rather than futures as in KJV). The ground of this confidence is Israel's unique, incomparable God, who rides to Israel's help through the sky (26). He is their “dwelling place” (Ps. 90:1), and His support of His people (27) is as eternal as His being—His arms are never exhausted. He will deal with Israel's enemy so that she will be safe and prosperous. The fountain of Jacob (28) refers to her people. Because her God is a unique God, Israel (29) is a unique people. They are saved (victorious) through His shield and sword. Her enemies will fawn upon her, i.e., yield lying obedience. She will occupy their high places (commanding heights of their territory).6
In 26-29 we see “God Incomparable.” (1) God is an eternal Refuge, 27; (2) God is a dependable Support, 26; (3) God is the Source of abundant supply for every need, 28; cf. Phil. 4:19 (G. B. Williamson).
B. DEATH OF MOSES AND SUCCESSION OF JOSHUA, 34:1-12
Chapter 34 records the fulfillment by Moses of the command received in 32:48-52, of which narrative it is the continuation. The events recounted here are designed at least in part to show that, on the decease of Moses, Israel remained faithful to her covenanted word, and the divinely appointed successor was duly acknowledged. How long after the death of Moses this account was written it is impossible to say. Verses 10-12 imply that enough prophets had arisen since then to make a comparison possible.
1. The Death of Moses (34:1-8)
The time for Moses' death had come, but he ascended the mount not merely to die. First of all, he was shown the Promised Land. From Mount Nebo (1), the top of the serrated ridge or pisgah 7 of the mountains east of Jericho, “the bulk of W. Palestine is in sight.”8 The entire land was shown to Moses, rather than all the land of Gilead. The RSV reads: “And the Lord showed him all the land, Gilead as far as Dan, all Naphtali,” etc. To the west he saw “Judah as far as the Western Sea” (2, RSV, i.e., the Mediterranean). To the south was Jericho, famed for its palm trees as far as Zoar (3). This was the land promised to the patriarchs, and Moses was seeing it fully. Daube, on the basis of legal analogy, suggests that in Hebrew thought the look was a symbol of acquisition by which property became legally if not actually that of the viewer (cf. Gen. 13:14-15).9 Moses was thus accepting from God ownership of the Promised Land on behalf of the entire people of Israel. But this merely adds poignancy to the inescapable tragedy of the situation. He sees but will never actually possess it. For a sin that was his own, though occasioned by the sin of others (3:24-29), he was permanently excluded.10 So Moses…died, the servant of the Lord even to death, and was buried in an unknown grave (5-6). No one will worship at the tomb of either the mediator of the old covenant or the Mediator of the new. It is emphasized that, despite his great age, his eye was not dim (7), thus stressing that he saw the land full well and so entered into full legal possession.11 The phrase nor his natural force abated suggests that his death was not natural but according to the word of the Lord (5). Verse 8 records the period of thirty days of official mourning.
2. The Succession of Joshua (34:9-12)
The nation's leader, who had represented God to the people and the people to God, had gone, but there was no crisis of obedience. The leaders may change but God's work goes on (Josh. 1:1). The nation, in obedience to Moses' command (31:1-8), acknowledged the succession of Joshua (9).
Although Joshua was Moses' successor, he was not his equal. Indeed of all the prophets who have appeared since, none has been like unto Moses (10; cf. 18:15-19; Num. 12:6-8). Thus Deuteronomy ends with a forward look. In glancing back to 18:15-19, and affirming that no prophet like Moses had yet appeared, it also points forward to Him who, centuries later, offered to His assembled followers the cup of the new covenant sealed in His own blood (Mark 14:23-24).